English
For the kamma-born material body arisen together with the rebirth-linking consciousness, the fifteen bhavanga consciousnesses, starting with the first bhavanga, are post-natal conditions. But the rebirth-linking consciousness, having arisen together with that body, is not post-natal. And the sixteenth bhavanga consciousness, having arisen in the dissolution moment of that body, is not a condition. Therefore, it is said "fifteen bhavanga consciousnesses." But at the static moment of the rebirth-linking consciousness, two material bodies arise: the kamma-born material body and the temperature-born material body. Likewise at the dissolution moment. But at the arising moment of the first bhavanga, three material bodies arise: the kamma-born material body, the temperature-born material body, and the consciousness-born material body. When, having received external nutriment, internal nutriment generates the nutriment-born material body, from then on, the four-origined four material bodies proceed like lamp flames. As long as they persist in their static phase, having passed beyond the arising moment, so long the fifteen consciousnesses are indeed post-natal conditions for those bodies. "Growth and development" means the successive growth and development of the continuum of four-origined material forms. For indeed, if the earlier and earlier four material bodies repeatedly receive the post-natal condition, then even as they cease, they cease having become strong conditions for the growth, development, and expansion of the subsequent successions of material form continua. Elucidation of the Post-Natal Condition Finished. 12. Repetition Condition Twelve unwholesome consciousnesses, seventeen mundane wholesome consciousnesses excluding the two advertings, and eighteen functional consciousnesses— these forty-seven mundane impulsion consciousnesses are the repetition condition. Among these, when a continuous series of impulsions occurs, each preceding impulsion consciousness is a repetition condition. For the four path consciousnesses, each succeeding consciousness is produced by the repetition condition. For what reason is it called repetition? For the purpose of increasing the excellence and strength of the qualities that are repeatedly developed, and for the purpose of taking on a 'perfuming'. Here, excellence means the easy occurrence of the succeeding consciousness in the specific functional activity of the impulsion state and impulsion function, just as the Pāli text, repeatedly recited, flows easily. 'Perfuming' is like a silk cloth being repeatedly perfumed with fragrance, or the mind-stream being repeatedly perfumed by attachment and aversion, etc., or by non-attachment and non-aversion, etc. Even when the preceding impulsion consciousness has ceased, its impulsion force does not cease; it continues, pervading the succeeding mind-stream. Therefore, each succeeding impulsion consciousness, arising, being supported by that force, arises more powerfully. Thus, the preceding consciousness causes the succeeding consciousness to take on its 'perfuming'. And the succeeding consciousness continues, having taken on the 'perfuming' of the preceding consciousness. Even so, this force of repetition naturally exhausts itself after seven mind-moments; after that, either a resultant consciousness of registration arises, or a series of life-continuum consciousnesses occurs. Here, the repetition condition in the Suttantas should also be mentioned. It is stated in many places, such as: "He develops mindfulness," "He develops right effort," "He develops the enlightenment factor of mindfulness," "He develops the enlightenment factor of investigation of states," "He develops right view," "He develops right intention." Here, "He develops" means he develops for one day, he develops for seven days, he develops for one month, He develops, he develops for seven months, he develops for one year, he develops for seven years, this is the meaning. Wholesome or unwholesome deeds practiced, developed, made much of in former existences are the condition of repetition for the arising of stronger wholesome or unwholesome deeds in later existences. The condition for the arising of such wholesome or unwholesome deeds in a different time or in a different existence is called the condition of decisive support. The condition for their becoming stronger is called the condition of repetition. Even in the world, in great works of mind-development, in works of speech-development, in works of body-development, in works of developing limbs and minor parts, and in fields of action, crafts, and knowledge, the resultant qualities of repetition, development, and making much of are indeed seen. Among all momentary phenomena, due to the existence of such a condition of repetition, by way of the increasing growth of human strength and human vigor, human actions performed for a long time attain completion, and even attain the state of an Omniscient Buddha. The exposition of the condition of repetition is finished. 13. Condition of Kamma The condition of kamma is twofold: co-existent kamma condition, and non-co-existent kamma condition. Therein, all wholesome, unwholesome, and indeterminate volitions, being endowed with the three moments, are the co-existent kamma condition. All mental states and mental factors associated with volition, and kamma-born material phenomena arising together with the rebirth-linking consciousness, and all mind-born material phenomena during the course of existence, are the conditioned phenomena of that condition. Past wholesome and unwholesome volitions are the non-co-existent kamma condition. The thirty-two kinds of mundane resultant mental states and mental factors, and all kamma-born material phenomena, are the conditioned phenomena of that condition. In what sense is it kamma? It is kamma in the sense of a special action. For volition is a special action because it is foremost in all actions. For when it is present in all bodily, verbal, and mental actions, it contributes to the completion of each respective action. It intends, plans, arranges superior things, it brings them forth as one, therefore it is foremost in all actions. Thus, in the sense of a special action, it is called kamma. Or, they do by this, thus it is kamma. What do they do? They do bodily actions, they do verbal actions, they do mental actions. Therein, bodily action means going, standing, sitting, and so on, advancing, retreating, and so on, even the opening and closing of eyelids. Verbal action means the action of uttering speech. Mental action means well-thought and ill-thought actions, even the functions of seeing and hearing of the five consciousnesses, and so on. All these actions beings do and arrange by this volition, therefore that volition is called kamma. It arises together with its conditioned co-arisen things, thus it is co-arisen. And it is co-arisen, and it is kamma, thus it is co-arisen kamma. Being co-arisen kamma, it is a condition, a co-arisen kamma condition. It is said to be a condition by way of being co-arisen kamma. The moment of kamma's arising is one, the moment of result's arising is another, thus its moments of arising are distinct, thus it is diverse-momentary. And it is diverse-momentary, and it is kamma, thus it is diverse-momentary kamma. Being diverse-momentary kamma, it is a condition, a diverse-momentary kamma condition. It is said to be a condition by way of being diverse-momentary kamma. Volition associated with the Noble Path generates the result of the Noble Path immediately after its own cessation; that too is indeed diverse-momentary. Here, a single wholesome volition of giving is a co-arisen kamma condition for the mind and mental factors co-arisen with it, and for the mind-born material forms that are bodily and verbal actions. By that volition, for the resultant aggregates and the kamma-born material form aggregates arising in the future at a later time, it is a diverse-momentary kamma condition. Thus, a single volition, having reached the path of kamma, whether well-conducted or ill-conducted, is a condition for two conditioned things at two times, by two conditioning powers. And here, in the diverse-momentary kamma condition, It is a special action. But even when volition has ceased, it does not cease, but follows that mind-stream. When it finds an opportunity to ripen, then that special action, immediately after death, becomes one existence, and ripens, it appears. But if it does not find an opportunity, it follows that stream for hundreds of existences, for thousands of existences, for hundreds of thousands of existences. But if exalted kamma finds an opportunity, in the second existence, in the Brahma-world, it becomes one Brahma-existence, and ripens, it appears. But due to being fully ripened kamma, it is exhausted in the second existence itself, and does not follow beyond that. The exposition of Kamma-condition is finished. 14. Ripening-condition The thirty-six kinds of co-arising mind and mental factors, which are results, are the ripening-condition. They themselves, mutually, and at the moment of rebirth-linking, kamma-born material qualities, and at the moment of occurrence, result-mind-born and mind-born material qualities, are produced by the ripening-condition. In what sense is it a result? It is a result in the sense of ripening. Ripening means passing beyond the state of being soft and tender, and reaching the state of being ripe. But for which phenomenon is there a state of being soft and tender, and for which is there a state of being ripe? For the past kamma, which is called the moment-to-moment kamma-condition, there is the state of being soft and tender; for that very kamma, there is the state of being ripe. There, for one kamma, there are four stages: the volition-stage, the kamma-stage, the sign-stage, the result-stage. There, even when that volition has ceased,